Chapter IX. The Mind in Three Degrees. – Another View.


AMONG the passages illustrated by this diagram is the following from Angelic Wisdom concerning the Divine Love and concerning the Divine Wisdom,

“There are three degrees of altitude in every man from birth, and they may be opened successively; and so far as they are opened man is in the LORD and the LORD in him….”These three degrees of altitude are named natural, spiritual and celestial. When man is born he first comes into the natural degree, and this grows in him by continuity according to knowledges and according to the understanding acquired by them to the highest of understanding which is called the rational. Yet the second degree which is called spiritual is not hereby opened. The spiritual is opened by the love of uses from intellectuals, but by the spiritual love of uses, which love is love toward the neighbor. This degree likewise may grow by degrees of continuity to its highest, and it grows by the cognitions of truth and good, or by spiritual truths. Yet the third degree which is called celestial is not opened by these, but by the celestial love of use, which love is love to the LORD, and love to the LORD is nothing else than committing to life the precepts of the Word.

“.. When man puts off the natural degree, which he does when he dies, he comes into the degree which was opened in him in the world; into the spiritual, he in whom the spiritual degree was opened; into the celestial, he in whom the celestial degree was opened.”- DLW 236, 237, 238.

The degrees of altitude, celestial, spiritual and natural, mentioned in the passage above, are B C D. During life in the world D includes the natural body as well as the natural mind.

The degrees described in paragraph 256 of the same work, higher than the natural, are also two, as in the above extract. In the light of these statements consider the diagram. The two higher degrees are here equivalent to the whole spiritual mind, – B answering to the celestial kingdom, C to the spiritual. Below the spiritual mind is the natural D, called also the external, sometimes the lowest degree, including the material body during life in the world.

This diagram illustrates also True Christian Religion, 239. The statement in this number as in the extract above that the natural degree of the regenerate is put off by death, although involving the rejection of the material body, yet chiefly means the closure of the natural mind with an elevation of the consciousness into the spiritual or into the celestial of the internal mind, according to the degree of regeneration attained.

Elevation after death above the natural into any one of the higher degrees and thus into heaven can be predicated only of the regenerate; the unregenerate remain in the natural degree.

This diagram represents the internal mind in two planes, celestial and spiritual, the one including all that answers to the celestial kingdom of heaven, the other to the spiritual kingdom.


The Good Soldier

Sermon: The Good Soldier

This talk was given for Remembrance Day on Thursday, November 11, 2010, at the Olivet New Church in Toronto.


Remembrance Day Address by Rev. Coleman S. Glenn

“Greater love hath no man than this, that a man lay down his life for his friends.” (John 15:13)

At 11:00 this morning, we will pause and join the rest of the country in 2 minutes of silence.  In those 2 minutes we honour and remember those brave men and women who offered their lives in service to their country.  We honour the courage they showed in their willingness to lay down their lives for their friends.

Remembrance Day is held on the 11th of November, the anniversary of the signing of the armistice that ended the first World War.  In that war, over a hundred thousand Canadians crossed the Atlantic to fight on foreign soil, to defend their allies’ homelands.  In battles like Vimy Ridge and Passchendaele, they proved themselves to be valiant and courageous soldiers, winning victory at the cost of many lives.

On Remembrance Day, we remember those who fought in that war – and those who fought in the wars that followed.  Since that war, Candians have fought and died in the Second World War, the Korean War, the Afghan War, and on peacekeeping missions around the world.  Today, over 2,000 Canadians are stationed on active duty in Afghanistan, and there are thousands more in the Canadian forces who, by joining the military, have declared that they are willing to sacrifice their lives in defence of their homeland.

Today we honour these men and women for the love they have shown to their country.  A passage from the Writings for the New Church says that it is good and right that we should honour those who are willing to lay down their lives in defence of their homeland, out of love for their country.  That passage says, “A person’s country should be loved, not as one loves himself, but more than himself.  This is a law inscribed on the human heart; from which has come the well-known principle, which every true man endorses, that if the country is threatened with ruin from an enemy or any other source, it is noble to die for it, and glorious for a soldier to shed his blood for it. This is said because so great should be one’s love for it. It should be known that those who love their country and render good service to it from good will, after death love the Lord’s kingdom, for then that is their country; and those who love the Lord’s kingdom love the Lord Himself, because the Lord is the all in all things of His kingdom” (TCR 414).

This morning we read another passage, from the book Doctrine of Charity.  That passage talked about charity in the commander of an army.  That book goes on to describe charity in a military officer, and charity in a common soldier.  All of these people, it is said, act from charity when they willingly go to war for the sake of defense.  Those who are in charity fight not from a desire to attack others or for their own glory, but from a desire to protect their country, to protect what is good and innocent.  And just as good soldiers do not invade or attack – except if that is part of their defense – so the angels never attack evil spirits, but defend us against their attacks.  When evil spirits attack us with thoughts and feelings of evil, the angels are there to offer us hope, to offer us love and wisdom for our protection.  They do this from the Lord, and the Lord does the same – He always acts from a desire to defend and protect, never a desire to attack or to harm.

This love from the Lord – the desire to protect others – is the love that inspires a good solder.  The book Conjugial Love tells us that there are two universal spheres, or atmospheres, that flow out from the Lord throughout heaven and throughout the entire universe.  These two spheres are a love of procreation, and a love of protecting that which has been procreated – that is, a love of protecting the things that have been born into the world.  The love of protecting one’s country comes from this love of protecting the things that the Lord has created, and especially protecting His children from attackers.  It is a love that the Lord has within Himself, and He is the source of that love.

When the Lord was in the world, he fought from that love – a love of saving the human race from their enemies.  The Lord was a good solider, a warrior.  In the book of Revelation, He is described as having a sword coming out of His mouth; and in the prophets He is described as a great warrior and liberator for the land of Israel.  The battles he fought in this world were not against enemy soldiers, but against the power of hell itself.  And in all those battles he fought from a love for other people, not for himself.  The book Arcana Coelestia says, “In all His combats of temptations the Lord never fought from the love of self, or for Himself, but for all in the universe, consequently, not that He might become the greatest in heaven, for this is contrary to the Divine Love, and scarcely even that He might be the least; but only that all others might become something, and be saved” (AC 1812).  He laid down His life, not for his own sake, but for the sake of all people, including us today.  The Lord said, “Greater love hath no man than this, that a man lay down his life for his friends.”  He was talking there especially about His own life – he was about to lay it down for his friends, that is, for all the people who are willing to accept His love.

These words – that the greatest love is to lay down one’s life for one’s friends – refer especially to His own sacrifice – but they also hold true for ANYONE who is willing to lay down their lives for their friends.  That love that he fought from – a love for the human race – is a love that a good soldier shares.  It is a love that inspires him to deeds of great sacrifice.  It is a love that carries him through long nights and terrible warfare.  And it is the Lord’s love, although he feels it as his own.  When a soldier feels that passionate love to stand up for what is right, to defend the people he loves, he is feeling the Lord’s presence within his heart.

That love inspires soldiers to fight for their country – but it’s a love that is in each one of us, too, whether or not we ever fight in a war.  The Lord encourages each one of us to be a warrior.  There are times in our lives when we need to sacrifice our own comfort for the sake of something greater – times when we have to sacrifice our own desires, our own self-satisfaction, to protect something important.  It could mean speaking out against something wrong, even if we know it will cost us our jobs.  It could mean standing strong for the truth, even if we know it will lose us friends.  And sometimes to does literally mean going to war in defense of our own country, putting our own lives on the line for the sake of others.

The good soldier does not go to war because he loves war, but because he desires peace.  War itself is never the Lord’s will.  In war, hellish things happen.  But the Lord permits war for the sake of avoiding even greater evil; he permits it so that people are able to see the real and disastrous effects of holding hatred for others, or cherishing an inordinate lust for power.  The goal of every good soldier is peace – true peace, heavenly peace.  This is not the apparent peace that comes when one country dominates another, or the false peace in a nation where the ruler treats his people as slaves.  True, heavenly peace comes from following the Lord in freedom.  That is what the men and the women who have fought and died for this country have truly fought for – the freedoms that we all enjoy, the most important of which is this: the freedom to follow God as we see fit.  When we follow the Lord from our own free will, there are battles we must face – but this is the path that leads to true peace.  Today we honour and thank those who have served to defend our freedom.  And we thank the Lord for inspiring them and us with His love, a love of eternally defending what is true and good.

The Lord said, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.”


LESSONS: John 15:9-15; Rev. 19:11-21; Charity 164

Charity 164. Charity in the Commander of an army. By the commander of an army is meant its highest officer, whether he be king or archduke, or one constituted commander who holds authority from them. If he looks to the Lord and shuns evils as sins, and if he acts sincerely, justly, and faithfully in the affairs of his generalship and command, he does goods of use, which are goods of charity. And as he perpetually meditates upon them, applies himself to and executes them, he becomes charity. If he is king or archduke, he does not love war, but peace; even in war he continually loves peace. He does not go to war except for the protection of his country, and thus is not an aggressor, but a defender. But afterwards, when war is begun, if so be that aggression is defense, he becomes also an aggressor. In battle, if he has not been born otherwise, he is brave and valiant; after battle he is mild and merciful. In battle he would fain be a lion; but after battle, a lamb. In his inner self he does not exult in the overthrow of his enemy, and in the honor of victory; but in the deliverance of his country and his people from the invasion of an enemy, and the destruction and ruin they would inflict. He acts prudently; cares faithfully for his army, as the father of a family for his children and servants; and loves them, everyone, according as he does his duty sincerely and valiantly; and many such things. Cunning, with him, is not cunning, but prudence.

Coleman’s Blog | The thoughts and reflections of a New Church (Swedenborgian) minister


IV. THAT FORM IS A FORM OF USE IN ITS WHOLE COMPLEX. That form is a form of use in its whole complex, since a form of love is a form of use; for the subjects of love are uses, because love wills to do goods, and goods are nothing else than uses; and since the Divine love infinitely transcends, its form is a form of use in its whole complex. That it is actually the Lord Himself who is with angels in the heavens and with men on earth and in those with whom He is conjoined by love, and that He is in them although He is infinite and uncreate, while angel and man are created and finite,-this cannot be comprehended by the natural man until by enlightenment from the Lord he can be withdrawn from the natural idea respecting space, and be brought thereby into light respecting spiritual essence, which, viewed in itself, is the proceeding Divine itself adapted to every angel, as truly to the angel of the highest heaven as to the angel in the lowest, and to every man, both the wise and the simple. For the Divine that proceeds from the Lord is Divine from first things even to ultimates. Ultimates are what are called “flesh and bone.” That even these were made Divine by the Lord, He taught the disciples when He said that He hath flesh and bones which a spirit doth not have (Luke 24:39); moreover, He entered through doors that were shut, and became invisible; and this clearly proves that the ultimates of man in Him were made Divine, and that from this there is correspondence with the ultimates of man. [2] But how the Divine proceeding, which is the very and only life, can be in things created and finite, shall now be told. This life applies itself not to man, but only to uses in man. Uses themselves, viewed in themselves, are spiritual; while the forms of use, which are members, organs, and viscera, are natural. But yet these are series of uses; to such an extent that there cannot be a particle, or the least of any particle, in any member, organ, or viscus, that is not a use in form. The Divine life applies itself to the uses themselves in every series, and thereby gives life to every form; from this man has the life that is called his soul. With men this truth seems beyond comprehension, but it is not so with angels; yet it does not so far transcend the human understanding but that it may be seen as through a lattice, by those who wish to see. It does not transcend my understanding, which is an enlightened rational understanding.


II. THE LORD ALONE IS LOVE ITSELF, BECAUSE LIFE ITSELF; WHILE MEN AND ANGELS ARE ONLY RECIPIENTS. This has already been illustrated by many things, to which the following only are to be added. The Lord, because He is the God of the universe, is uncreate and infinite, but men and angels are created and finite. The uncreate and infinite is the Very Divine in itself. Out of this man cannot be formed, for in such case he would be the Divine in itself; but he can be formed out of things created and finite, in which the Divine can be, and to which it can communicate its own life, and this by heat and light from itself as a sun, thus from its own Divine love; comparatively as it is with germinations in the earth, which cannot be formed from the very essence of the sun of the world, but must needs be formed out of created things of which soil is composed, within which the sun can be by its heat and light, and to which it can communicate its life. From this it is plain that a man and an angel are not in themselves life, but are only recipients of life. From all this it also follows, that the conception of man from his father is not a conception of life, but only of a first and purest form capable of receiving life; to which, as a stamen or initiament, substances and matters, succeeding one another, add themselves in the womb, in forms adapted to the reception of life in their own order and their own degree, even to the last, which is suited to the modes of the nature of the world.


III. LIFE, WHICH IS THE DIVINE LOVE, IS IN A FORM. The Divine love, which is life itself, is not simply love, but it is the proceeding Divine; and the proceeding Divine is the Lord Himself. The Lord is indeed in the sun which appears to angels in the heavens, and from which proceed love as heat and wisdom as light; yet outside of that sun, love with wisdom is also the Lord. The distance is only in appearance; for the Divine is not in space, but is without distance, as was said above. There is an appearance of distance because the Divine love, such as it is in the Lord, cannot be received by any angel for it would consume them; for in itself it is hotter than the fire in the sun of the world; for this reason it is lessened gradually by infinite circumvolutions, until, tempered and accommodated it reaches the angels, who moreover, are veiled with a thin cloud lest they should be injured by its intensity. This is the cause of the appearance as of distance between the Lord as a sun, and heaven where angels are; nevertheless, the Lord Himself is present in heaven, but in away suited to reception. The Lord’s presence is not like the presence of a man who occupies space, but it is a presence apart from space; that is, He is in things greatest and least, so that in things greatest He is Himself, and in things least is Himself. It is difficult, I know, for man to comprehend this, because it is difficult for him to remove space from the ideas of his thought; but it can be comprehended by angels, in whose ideas there are no spaces. In this respect spiritual thought differs from natural thought. Since, therefore, love proceeding from the Lord is a sun is the Lord Himself, and this love is life itself, it follows that the love itself which is life, is Man; thus that it contains in infinite form the things that are in man, one and all. These are conclusions from what has been said about the life of all things from the Lord, and about His providence, omnipotence, omnipresence, and omniscience.

Divine Love

Divine Love


THE DIVINE LOVE I. IN THE WORLD IT IS LITTLE C0MPREHENDED WHAT LOVE IS; AND YET IT IS MAN’S VERY LIFE. That this is little comprehended is evident from the common saying “What is love?” What it is, is not known for the reason that love is not manifest to the understanding, and the understanding is the receptacle of the light of heaven. What comes into that light is interiorly seen, for what a man thinks, that he has knowledge of. For this reason a man says that this or that is in the light of his understanding, also that he sees this to be so; likewise he prays that he may be enlightened and illumined by God. Moreover, there is spiritual light to which natural light corresponds, and it is from this that one says, with reference to his understanding, that he sees. and a wise man prays to be enlightened and to be illumined by God, that is, that he may understand. Man, therefore, can form no idea concerning love, for this reason, that although the understanding, by means of the thought, presents itself to be seen, love does not. And yet love is the very soul or life of thought, and if love be taken away thought grows cold and dies, like a flower deprived of heat; for love enkindles, vivifies, and animates thought. Set your mind at work and consider whether you can think apart from some affection that is of love; and you will find in your own case that it is impossible. From this it is plain that love is the life of the understanding and of thought therefrom; and what is the life of the understanding and of thought therefrom is also the life of the whole man; for it is the life of all the senses and of all motions, thus the life of the organs by means of which senses and motions exist. That it is also the life of the rest of the viscera, will be seen in what follows. It is not known what love is, for the further reason that man’s love is universal life. By universal life is meant life that is in most minute particulars; for of these the term universal is used, as the term general is of parts. What is thus universal is perceived simply is a one; and a one without a particular perception of the particulars is obscure, comparatively as it is with an intense light that blinds the eye. Such also is the universal Divine in the most minute particulars of the world; consequently this Divine is so obscure to man as not to be manifest to the eye when opened, but only to the eye, when closed; for the whole of the world is a work of the Divine love and the Divine wisdom; and wisdom in its most minute particulars is, as was said before, an intense Divine light that blinds.